Os estuários são áreas de alta produtividade biológica. O estuário da Lagoa dos Patos constitui a área de criação, reprodução e alimentação de grande parte dos peixes que ocorrem no litoral sul do Brasil. A maior enseada rasa da zona estuarina é o Saco do Arraial, com hidrodinâmica singular, e palco de atuação pré-histórica de populações tradicionais na pesca. Atualmente, diversas comunidades de pesca atuam nesta enseada com explotação de peixe-rei (Odontesthes argentinensis), de siri (Callinectes sapidus), de tainha (Mugil sp) e, sobretudo, de camarão (Farfantepenaeus paulensis). Entre estas comunidades está a Coréia, situada na Ilha dos Marinheiros, segundo Distrito da cidade de Rio Grande. O presente trabalho tem como objetivo descrever o território de uma comunidade de pesca, a Coréia (Ilha dos Marinheiros RS), através de uma perspectiva etnooceanográfica. A perspectiva do território como conhecimento, não apenas o espaço, mas também o tempo é passível de ser apropriado constituindo os sinais de memória. Para atingir tais objetivos, um aparato metodológico, advindo das etnociências, foi utilizado: mapas cognitivo e vernacular, entrevistas abertas e semi-estruturadas, a técnica da turnê e a observação participante. As técnicas de coletas de dados foram utilizadas de forma a descrever o conhecimento das principais forçantes ambientais que conduzem a apropriação territorial em duas escalas: o território grupal e os pesqueiros. Os dados obtidos evidenciaram que as fronteiras territoriais são também limites do conhecimento ecológico tradicional e que três cenários ecológicos interanuais de tomadas de decisão, mediadas pelas técnicas de pesca, são construídos com base na interface de três principais forçantes ambientais percebidas: as chuvas, os ventos e o ciclo migratório das espécies. A partir da dinâmica estuarino-biológica construída (cenários), funda-se ou abole-se pesqueiros, bem como as relações sociais que deles emergem, o que confere flexibilidade às fronteiras do território grupal. / Estuaries are high biological productivity areas. The Patos Lagoon Estuary is the growth, reproduction and feeding area of the most of fish in southern coastline of Brazil. The biggest shallow cove in the estuary zone is Saco do Arraial, it has a particular hydrodynamic, besides, it has been a pre-historical setting of traditional fishing population. Nowadays, various fishing communities work in this cove exploting fishes (Odontesthes argentinensis and Mugil sp), the blue-crab (Callinectes sapidus) mainly the pink-shrimp (Farfantepenaeus paulensis). Among these communities is the Coréia, in Sailors Island, the second district of Rio Grande City. This paper aims to describe a fishing territory, the Coréia, from an ethnooceanographyc perspective. From the perspective of the territory as knowledge, not only space, but also time is apropriated; the later constituting memory signs. For these aims mental maps, open-ended and in-depth semi-structured interviewing, tour technique and participative research have been used. The data collection techniques were used in order to describe the knowledge from environmental forcings that defines territorial appropriation in two levels: communitarian and pesqueiros. The data showed that territorial lines are the limits of traditional ecological knowledge. Besides this, three inter annual ecological decision-making settings (decisions concerning fishing technique management) are built according to three environmental forcings (rains, winds and migratory cycle of fish) in relation to fishing technique management. From estuary-biological dynamic built (settings), reconstruct fishing places (pesqueiros) are established ou dismantled, as well as the social relations which arise from them. As a result, the borders of the group territory become flexible.

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This dissertation seeks to illuminate key aspects of Coast Salish legal sensibility. It draws on collaborative fieldwork carried out between 2007 and 2010 with Stó:lō communities from the Fraser Valley in southern British Columbia, and on the rich ethnohistorical record produced on, with, and by members of the Stó:lō polity and of the wider Coast Salish social world to which they belong. The preoccupation underlying this inquiry is to better understand how to approach an Indigenous legal tradition on its own terms, in a way respectful of its distinctiveness – especially in an ongoing colonial context, and from my position as an outsider to this tradition. As such, a main question drives the inquiry: What makes a legal tradition what it is? Two series of legal insights emerge from this work. The first are theoretical and methodological. The character of a legal tradition, I suggest, owes more to implicit norms than to explicit ones. In order to gain the kind of understanding that allows for respectful interactions with the principles and processes that inform decision-making within a given legal order, one must learn to decipher the norms that are not so much talked about as tacitly modelled by its members. Paying attention to pragmatic forms of communication – the mode of conveying meaning interactively and contextually, typically by showing rather than telling – reveals the hidden normative canvas upon which explicit norms are grafted. This deeper layer of normativity inflects peoples’ subjectivity and sense of their own agency – the distinctive fabric of their socialization. This lens on law – emerging from a reflection on the stories that Stó:lō friends shared with me, on the discussions had with them, and on the relational experience of Stó:lō / Coast Salish pedagogy, and further informed by scholarship on Indigenous and Western law, political philosophy and sociolinguistics – yields a second series of insights. Those are ethnographical, about Coast Salish legal sensibility itself. They attach to three central institutions of the Stó:lō legal order: the Transformer storycycle, longhouse governance practice and the figure of the witness, and ancestral names – corresponding to three sets of key relationships within the tradition: to the land, to the spirit, and to kin. Among those insights, a central one concerns the importance of interconnectedness as an organizing principle within Stó:lō / Coast Salish legal orders. Coast Salish people are not simply aware of the factual interdependence of people and things in the world, pay special attention to this, and happen to offer a description of the world as interconnected. There is a normative commitment at work here. Interconnectedness informs dominant interpretations of how the world should work. It is a source of explicit responsibilities and obligations – but more amorphously and pervasively yet, it structures legitimate discourse and appropriate behavior within contemporary Coast Salish societies. / Graduate / 2018-10-20